The Lived-out Parables
of the Last Days Pt.1
(Mat. 26:1-30)
By Jonathan Mitchell
1. And so, when Jesus finished (concluded) all these sayings (expressed thoughts; words; messages; discourses; patterned Blueprints), it occurred [that] He said to His disciples,
2. "You folks have observed and so know that after two days (= two days from now) the Passover is happening (or: is progressing in occurrence), and so the Son of the Man (= Adam's Son; = the eschatological messianic figure; the representative human) is presently going through the process of being transferred and committed unto (or: handed over into) the [situation for Him] to be put to death upon an execution stake (or: crucified; suspended from a pole)."
In vss. 6-13, Jesus is at the house of Simon the leper, in Bethany. While Jesus was reclining at a meal, "there came to Him a woman holding an alabaster jar (or: vase; flask) of very expensive perfumed oil (aromatic juices distilled from trees), and she suddenly poured it down upon His head" (vs. 7). Jesus explained this lived-out parable, in Vs. 12,
"After all, by spilling this perfumed oil upon My body, she, herself, did [it] with a view toward the preparation of Me for burial (or: she of herself performs the preparation [leading] towards My burial)."
Her acted-out illustration was a prophecy about what other (? - the woman is not named, here) women would plan on doing, after His crucifixion (Lu. 23:55-24:1). But more than this, her act was a witness of the Good News, for Jesus predicted:
"Truly, I now am saying to you folks, wherever this good news (this message of ease, goodness and well-being) may be publicly proclaimed within the whole ordered, domination System (world; arranged order of both the religious and the secular; aggregate of humanity), that which she (or: this woman) did will also be repeatedly spoken into a memorial relating to her (or: will also continue being told in memory of her)."You see, our lives are meant to be parables for others to contemplate. Luke records a comparable experience, but this time He was in a Pharisee's home, and the anointing was of His feet, instead of His head. We read of this in Lu. 7:37-48, where Jesus takes the woman's lived-out parable (here acts) and then turns it into a parable of His own, offering great insights:
37. Then - now look and consider this! - a woman who was certainly an outcast (a sinner; not in compliance with the cultural and religious rules) in the town, upon personally learning accurately that He is presently lying down [at a meal] within the Pharisee's house, is at once bringing an alabaster [container] of perfumed oil (aromatic juices distilled from trees) [which she had been] taking care of and attending to, so as to preserve [it], having acquired it as payment. [note: final clause is a conflation from the semantic range of komizo]
38. And so, taking a stand behind [Him] - beside the feet of Jesus - [and] continuously weeping, she started to be progressively making His feet wet with the tears! So then she began wiping [them] off with [the] hair of her head, and continued tenderly kissing His feet while continuing to anoint [them] with the perfumed oil.
39. Now the Pharisee - the one inviting Him - upon seeing [this], continued laying the matter out, saying within himself, "If this man were The Prophet, he would have been realizing (or: recognizing) and coming to a personal knowledge of who, and of what sort, [is] the woman who is certainly continuing to touch Him - that she is (or: by habit continues being) an outcast (sinner; societal failure; riff-raff; a bad character)!" Cf complaint, in Lu. 15:2
We observe, in this story, the woman's act of great love (vs. 47b, below) and the religious man's criticism of Jesus for allowing Himself to be "contaminated" by being touched by a social outcast. The Pharisee concludes that Jesus had no spiritual discernment, and thus, He must not be "The Prophet" that was anticipated (cf Jn. 1:21, 25; Deut. 18:15, 18-19). So now, on to Jesus' parable that was built upon her act...
41. "Two men continued being debtors to a certain creditor (moneylender). The one continued indebted, still owing five hundred denarii (silver coins; = 500 days' wages), yet the one in the different situation [owed] fifty [i.e., = one owed ten times the amount of the other].
42. "At their continuing to not having [anything with which] to pay [him] back, he gave grace to both (or: he deals graciously and favorably with both; or: = he freely cancelled the debts for both). Therefore, which of them will proceed to be loving (giving himself to) him more?"
43. So giving a considered answer, Simon said, "As I take it under consideration, I am supposing that [it would be] the one to whom he gives the more grace (or: = to whom he freely cancelled the greater debt)."
Now He says to him,
"You decide and judge correctly (or: uprightly; in a straight manner)."
Jesus' conclusion indicated that this "sinner" loved God more than the Pharisees. With our now knowing the history that followed, we may perceive from this parable that the ethnic multitudes (the "unclean" Gentiles) would love God more than Israel had - at least until Israel turns toward the Lord (2 Cor. 3:14-16). Letting this sink in, for the Pharisee, Jesus focuses His attention on the woman, while still speaking to Simon...
45. "You do not give to Me a kiss of friendship. Yet this woman! From [the hour] in which I entered, she does not leave off (cease; stop) repeatedly kissing My feet tenderly!
46. "You did not anoint My head with olive oil (= common oil). Yet this woman! She anoints My feet with perfumed oil (or: massages My feet with fragrant ointment)!
47. "Pertaining to this gift, and from its grace, I am now saying to you, her many failures (mistakes; miss-shots; deviations; sins) had been caused to flow away, and continue sent-off, divorced, forgiven - because she loved much (or: so that she urges much for reunion)! Now for whom little continues being caused to flow away (or: to whom little is habitually forgiven), he continues habitually loving (seeking reunion with acceptance) little."
48. With this He says to her, "Your failures (deviations; mistakes; times of missing the target; sins) have been caused to flow away, and continue sent-off, divorced and forgiven."
This woman, in vs. 44, had performed as a house-slave (the one whose job it was to wash the road dust off the feet of guests entering a house). But, more than this, her passion was seen in her tears which did the washing. Then she used her glory (1 Cor. 11:15) as a towel, to dry His feet. This is what the Judeans should have done for their Messiah. She assumed this low position as a house-slave, but being at the feet of a teacher was also the place of a disciple,
Jesus continued His contrast, between the elite Pharisee and the "common" woman, in vss. 45-46. But now, having cleaned Jesus' feet, she finds herself cleansed from all her mistakes and deviations from the Way pointed out. They were all
"caused to flow away, and continue sent-off, divorced, forgiven."
And look! She did not even recite "the sinner's prayers." No, she lived out her cleansed state-of-being. This happened, Jesus said, "because she loved much (or: so that she urges much for reunion)!" The Christian religion pays lip service to her loving act, but few teach it as "the Gospel." The story does not give the reason for her tears. That is left for the audience to decide - whether they think that it was from a feeling of guilt, or whether of great joy. She was honoring Him, and so she must have heard about Him, perhaps even had received His Word into her heart, and thus was experiencing "the weight of a thousand worlds lifted from her," as my wife, Lynda, has expressed the joy of experiencing salvation.
Returning to Mat. 26, we next find Act 1 of the Passion Story:
14. At about that time, one of the twelve - the person normally called Judah (or: Judas) of Iscariot - was going on his way to the chief (or: ranking) priests.
15. He said, "What are you presently willing to give to me? - and I, myself, will proceed in transferring and committing Him by turning Him over (or: delivering Him) to you men!" "So they stacked up for him thirty silver coins [= the going price for a slave; some MSS read instead: thirty staters (an Attic silver coin, equal in value to the Jewish shekel, or four denarii's)]." [Zech. 11:12]
16. And so, from that point on, he kept on seeking a good opportunity for the purpose of committing and transferring Him (or: a suitable situation so that he could hand Him over).
Matthew's narrative simply states the facts, offering nothing regarding the motivation that prompted Judah's actions. This has traditionally been read as Judah "betraying" Jesus. We see this as a shallow reading of the text, a text that is pregnant with significance. This action by Judah is an integral part of Christ's Passion, and we suggest that it should be investigated as a lived-out parable, rather than as an otherwise pointless maneuver (a few silver coins is hardly sufficient reason for this seminal move by a disciple). We suggest that this was a part of the Story, and that he had a role to play. He was fulfilling the prophecy given by Jesus, in vs. 2, above: "the Son of the Man is presently going through the process of being transferred and committed..."
There have been many who have observed that vs. 15 is a quote of Zech. 11:12. Both Zech. 10 and Zech. 12 speak of the restoration of Israel, Judah, and in chapter 12, Jerusalem, as well. But, sandwiched between these, chapter 11 is a chapter of judgment of "the mighty" (vs. 2) and "the shepherds" (vss. 3-5), and in vs. 6, Yahweh says,
"Look and consider! I, Myself, will proceed committing and transferring (or: giving over) the people, each one into the hand of his neighbor (associate; near one)... and they will progressively cut down the Land, and I would by no means at any point take them forth, from out of their hand." But vs. 7 says that He will "feed the flock of the slaughter."
Verses 7b-10 use the metaphor of two staffs, one representing the southern kingdom of Judah, and the other representing the northern tribes of Israel (vs. 14b). In vss. 10 and 14 He throws away both staffs, signifying that He was breaking His covenant that He made with all the tribes of Israel (vs. 10) and
"breaking the joint tenancy (LXX; other MSS; covenant; Heb.: "brotherhood") between Judah and Israel" (vs. 14).
Now it is amidst all these pronouncements of judgment that vs. 12 (quoted in 26:15, above) is inserted into Zechariah's prophecy. Then vs. 13b records, "And so I took the thirty pieces of silver and cast them unto the potter, in the house of Yahweh." This accords with Mat. 27:3, 5, 9-10. Judah fulfilled the prophecy of Zech. 11:12-13. In the Passion, Jesus was living-out a parable of the judgment of Israel, because of their sins and deviations (set forth in Zech. 11:5-7a; cf Ezk. 34), and He took all this upon Himself, AS Israel, and then forgave them (Lu. 23:34). But the rest of Zechariah's prophecy would also be fulfilled - the annulling of the old covenant/arrangement - in AD 70, when Jerusalem was destroyed.
So Matthew understood Judah's role in the Play. We do not know what, or how much, Judah himself understood. But in 26:24, below, Jesus explained that this was to be done, "just as (correspondingly as) it has been written about and concerning Him." In Jn. 13:27, Jesus says to Judah,
"Therefore Jesus proceeds to say to him, 'What you are in process of doing (or: proceeding to do), do more quickly (or: promptly),'"
and then, in vs. 30, it says of Judah,
"Then, upon accepting (or: receiving) the morsel, that one went out set for goodness, ease and well-being (or: a straight, direct, upright and true one; or, as adverb: immediately)."
Shortly after this, Jesus said, in Jn. 13:31,
"NOW is (or: At this moment was) the Son of Mankind glorified (or: given an appearance, a recognized reputation and caused to receive opinions), and God is (or: was) glorified (or: made to appear; recognized; receives opinions and a reputation; given a manifestation which will call forth praise) within Him (or: centered in union with Him)."
So you see, Judah played an important role in both the Messiah, and God, being glorified. This Parable of Redemption involved an Israelite taking a Lamb to the priests, to be slaughtered. And thus, Jesus gave us His Soul. An incomparable gift.
Matthew next records the lived-out parable of the commemoration of the Passover (26:17-35) with what has been traditionally called "the Lord's Supper." This began the Feast of Unleavened Bread, and His disciples asked Him,
"Where (or: What place) are you presently desiring and intending [that] we should be preparing and making ready for You to eat 'the Passover'?"
(vs. 17) and so Jesus sent off His disciples with these instructions:
19. And so, the disciples did as Jesus had co-arranged and placed together in order, and they prepared and made ready The Passover.
Observe that, in these three verses, "eating" or "doing" or "making ready" the Passover is mentioned three times, and then, in vs. 20, Matthew records,
"So late in the day with it coming to be evening, He was reclining [at a meal] with the twelve disciples (students; learners; apprentices)."
This was a symbolic re-enactment of the original Passover, which also was a communal meal, eaten within a home (Ex. 12). It was at this original setting that the Firstborn was slain, which inaugurated Israel's freedom from slavery - their historic deliverance from Egypt; their salvation. Meditate upon the significance of Jesus and His "new Israel" (the twelve) living-out this parable of the inauguration of Israel's (and, now, the world's) deliverance from bondage (Gal. 4:25b, as Paul described it). Salvation is always a deliverance FROM an existing situation, and then it continues being preservation THROUGH new situations - all within this life.
In vs. 21, Jesus announced phase two of the Passion-Play which He and His disciples were acting-out. This was the informing of the Twelve that one of them
"will proceed transferring and committing Me, that is, turning Me in (or: handing Me over and commending Me)."
Take note of the non-pejorative terms that are on-offer, instead of the common rendering "betray." These conflated and expanded renderings of the verb allow us to set-aside traditional baggage and see this parable with fresh eyes. This was an integral part of "the plan of salvation." It "set the stage" for folks to perceive what God was doing through all that transpired. Without Jesus' death, there would have been no Resurrection. Judah's actions mimicked Abraham, with his son Isaac (Gen. 22). What would have Isaac thought of his father, during this testing of Abraham - and of Isaac? In Jn. 13:18, Jesus characterizes this stage of the event with David's words, in Ps. 41:9 (titled "Unto the End, or Goal," in the LXX):
"I am not now speaking about all of you men. I Myself have seen and thus know which ones (or: whom) I select and pick out for Myself, but to the end that the Scripture may be fulfilled (made full; filled up): 'The one habitually eating (crunching; chewing) My bread [other MSS: the bread with Me] lifts (or: lifted) up his heel upon (= walked away from, or, upon) Me.'"
Remember, Judah was playing the role of Israel, and again, it was:
"to the end that the Scripture may be fulfilled."
Reading the whole of Ps. 41 opens our eyes to its parallel to Jesus' present situation. There, vs. 9 opens with,
"For even the man of my peace (or: from my joining), upon whom I place expectation..."
When this verse is quoted by Jesus, in Jn. 13:18a above, He prefaced the quote of Ps. 41:9 by characterizing Judah as one of those chosen:
"I Myself have seen and thus know which ones (or: whom) I select and pick out for Myself, but to the end that the Scripture may be fulfilled (made full; filled up)..."
Judah was specifically picked out, by Jesus, for Jesus. In Jn. 6:70-71, He said,
"'Do I Myself not select and pick you out - the twelve - for Myself (or: Did I not choose you twelve Myself)? And one from among you men is a person who thrusts things through [situations, or, people] (or: is an adversary; is a devil)!' Now, He was speaking of Judah (or: Judas), [son] of Simon Iscariot, for you see, this person - one from among [other MSS: being a part of] the twelve - continued in being about to proceed in transferring, commending, and to keep on committing, Him (or: to continue in handing Him over)."
Jesus knew what He was doing, and who would play what part in His human story. He chose Judah exactly for this purpose. Judah was a necessary part of the Christ Event.
In vs. 22, the disciples each asked if he was the person that would do this. Instead of answering directly, Jesus gave a response that indicated an act that would signify who it was: "The person dipping [his] hand with Me in the bowl - THIS MAN will proceed committing Me by handing Me over (or: turning Me in)" (vs. 23). Next, He proceeded with the following, about this man:
"On the one hand, the Son of the Man (= Adam's son; = the representative human; = the eschatological messianic figure) is progressively leading the way under (or: is now going away) - just as (correspondingly as) it has been written about and concerning Him. Yet tragic will be the fate for THAT MAN through whom the Son of the Man is in the process of being transferred, committed and turned in (or: delivered; handed over). It was continuing being beautiful for HIM [i.e., for the Son of the Man] (or: It was being ideal to Him; It was existing fine with Him) - if THAT MAN was not brought to birth (or: had [just] not been born)!" (vs. 24).
As can be seen, by the emphasis which I added, Jesus was saying that it would have been better for Himself ("the Son of the Man," "HIM") if Judah ("This man," vs. 23; "that man," vs. 24) was not brought to birth. We suggest that in saying this, Jesus was saying that it would have been better for His own life if this "piece of the Puzzle" (i.e., Judah) was missing from His "picture." He was expressing His own human preference for not wanting to be crucified - just as He would later say to the Father, "My Father, if it is possible, let this cup pass (or: since there is power and ability, cause this cup to go on by, or to the side,) away from Me!" (vs. 39, below). Jesus was NOT saying that it would have been better for Judah if Judah had not been born. Nevertheless, in vs. 24, He affirms that His transfer and committing, which Judah would accomplish for Him, had "been written about and concerning Him."
Next, Matthew presents Judah's response to what Jesus has just said:
"So Judah (or: Judas) - the one in process of transferring, committing and turning Him in (delivering and handing Him over) - making a discerning response, said, 'I, myself, am not the one who You mean, am I, Rabbi? (or: No way is it I, myself, Teacher!)' Jesus then says to him (or: continues laying it out for him), "You, yourself, are saying [it]" (vs. 25).
We observe that, in Lu. 22:21 that Judah was still at the table after the Twelve had received the CUP, and that in vs. 20 Jesus had just said,
"This, The CUP - [being; representing] the new arrangement (or: the covenant which is new in character and quality) in union with, centered in, and within the midst of, My blood (or: the blood which is Me) - [is] the one presently and continuously being poured out over you folks (or: that which is customarily being poured out on your behalf)."
Judah was included in this. Here, in Mat. 26, the narrative moves to them all eating the meal, and in the midst of that,
Verse 27 reports that He did the same with the CUP, and then tells them,
"All you men drink from out of it, for you see, this is My blood (or: the blood which is Me) - which pertains to the covenant [with other MSS: this is The Blood - which is My new, different arrangement that is innovative in character, kind and quality] - the [Blood] around (or: encompassing and pertaining to) many people (or: peoples), [the Blood] continuously (or: presently) being poured out and progressively diffused into a divorce from failures, a forgiveness for mistakes, a dismissal of errors, a release from deviations, and a flowing away of sins!" (27b-28).
This was a parable that Christians have acted-out for two thousand years. But it is now lived-out in Spirit and in Truth (Jn. 4:24),
"in union with My Father's reign (or: within the kingdom of My Father) - whenever it [will be] new in kind, quality and character!" (vs. 29). Following the meal, "Later, after singing a hymn [= the Hallel: a psalm, or, psalms of praise and thanksgiving], they went out into the Mount of Olives" (vs. 30).
To be continued...
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